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A digital copy of "Phenomenology and Mathematics" by Mirja Hartimo. Download is immediately available upon purchase!

Alfred Schutz was born in Vienna on April 13, 1899, and died in New York City on May 20, 1959. The year 1969, then, marks the seventieth anniversary of his birth and the tenth year of his death. The essays which follow are offered not only as a tribute to an irreplaceable friend, colleague, and teacher, but as evidence of the contributors' conviction of the eminence of his work. No special pleading is needed here to support that claim, for it is widely acknowledged that his ideas have had a significant impact on present-day philosophy and phenomenology of the social sciences. In place of either argument or evaluation, I choose to restrict myself to some bi~ graphical information and a fragmentary memoir. * The only child of Johanna and Otto Schutz (an executive in a private bank in Vienna), Alfred attended the Esterhazy Gymnasium in Vienna, an academic high school whose curriculum included eight years of Latin and Greek. He graduated at seventeen - in time to spend one year of service in the Austrian army in the First World War. For bravery at the front on the battlefield in Italy, he was decorated by his country. After the war ended, he entered the University of Vienna, completing a four year curriculum in only two and one half years and receiving his doctorate in Law.

This book provides a concise and comprehensive introduction to the concept of phenomenology, perhaps the most important and influential movement in twentieth century philosophy.It explains the development of the phenomenological method in the works of four thinkers: Edmund Husserl, Martin Heidegger, Jean-Paul Sartre, and Maurice Merleau-Ponty. It also addresses the criticisms directed at phenomenology by Emmanuel Levinas and Jacques Derrida, and the ways in which phenomenology has continued to flourish in spite of such critique, in the work of Michel Henry and Jean-Luc Marion.The text includes many helpful features such as key definitions, sample essay and exam questions, an extensive bibliography, and suggested readings for each topic covered, making the book an ideal companion to any course in phenomenology and phenomenological thinkers. The book presupposes no prior knowledge on the part of the reader, making it suitable for those encountering phenomenology for the first time, but it also provides an original interpretation that will be of lasting value to postgraduates and scholars.

Phenomenology of Spirit is Hegel's grandest experiment, that changes our vision of the world and the very nature of the philosophical enterprise. In his own words, "This book demonstrates how knowledge arises... It includes the various shapes through which spirit becomes pure knowledge or absolute spirit." Seen by Hegel as a necessary forepiece to his philosophical system, its task was to run through, in a scientifically purged order, the stages in the mind's necessary progress from immediate sense-consciousness to the position of a scientific philosophy. Little wonder Hegel originally wanted this work titled as Science of the Experience of Consciousness. The sequence of phases to be studied in the Phenomenology therefore involves a fine blend of the contingently historical and the logically necessary. Its successive phases bring out what is logically implicit in its earlier phases. They also bring out a series of implications actually embodied in past history and in Hegel's own thought history.

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Exploring the first-person narratives of three figures from the Christian, Jewish, and Islamic mystical traditions―St. Teresa of Avila, Rabbi Dov Baer, and Rūzbihān Baqlī―Anthony J. Steinbock provides a complete phenomenology of mysticism based in the Abrahamic religious traditions. He relates a broad range of religious experiences, or verticality, to philosophical problems of evidence, selfhood, and otherness. From this philosophical description of vertical experience, Steinbock develops a social and cultural critique in terms of idolatry―as pride, secularism, and fundamentalism―and suggests that contemporary understandings of human experience must come from a fuller, more open view of religious experience.

Collected here for the first time, this series of lectures delivered by Lonergan at Boston College in 1957 illustrates a pivotal time in Lonergan's intellectual history, marking both the transition from the faculty psychology still present in his work Insight to intentionality analysis and his initial differentiation of the existential level of consciousness.The lectures on logic deal with the general character of mathematical logic and its relation to truth, Scholasticism, and Aristotelian logic. Continuing Lonergan's long-standing interest in the foundations of thought, the lectures on existentialism offer a penetrating account of Husserl and his influence. They also deal with Jaspers, Heidegger, Sartre, and Marcel. They offer reflections on such topics as being oneself, dread, horizon, and the existential gap. Perhaps more dramatically than in any other work these papers reveal Lonergan's dual commitment to the rigor of scientific analysis (in the field of mathematical logic) and to the sensitivity of continental philosophies to existential issues.

Twelve studies by international scholars.

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The Phenomenology of Religious Life presents the text of Heidegger’s important 1920–21 lectures on religion. The volume consists of the famous lecture course Introduction to the Phenomenology of Religion, a course on Augustine and Neoplatonism, and notes for a course on The Philosophical Foundations of Medieval Mysticism that was never delivered. Heidegger’s engagements with Aristotle, St. Paul, Augustine, and Luther give readers a sense of what phenomenology would come to mean in the mature expression of his thought. Heidegger reveals an impressive display of theological knowledge, protecting Christian life experience from Greek philosophy and defending Paul against Nietzsche.

This anthology of classic essays focuses on the philosophy of Edmund Husserl and the philosophical movement to which his writings gave impetus: phenomenology. Sixty contributions from a wide variety of scholars provide an introduction to phenomenology and existentialist phenomenology. Sections include OGeneral Introduction: What Is Phenomenology,' OThe Phenomenology of Edmund Husserl,' OExistential Phenomenology,' and OSelf and Others.O Among the contributors are Frege, Chisholm, Merleau-Ponty, Schmitt, Tillman, Gendlin, Sellars, Linsky, Dreyfus, Ryle, Solomon, Schlick, Ricoeur, Marcel, Heidegger, Sartre, Brentano, Olafson, Camus, and de Beauvoir.

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Phenomenology and the “Theological Turn” brings together the debate over Janicaud’s critique of the “theological turn” represented by the works of Emmanuel Levinas, Paul Ricœur, Jean-Luc Marion, Jean-François Courtine, Jean-Louis Chrétien, and Michel Henry.

The New Phenomenology: A Philosophical Introduction is the first available introduction to the group of philosophers sometimes associated with the so-called ‘theological turn' in contemporary French thought. This book argues that there has not been a ‘turn' to theology in recent French phenomenology, but instead a decidedly philosophical reconsideration of phenomenology itself. Engaging the foundational works of Emmanuel Levinas and Michel Henry, as well as later works by Jacques Derrida, Jean-Luc Marion and Jean-Louis Chretien, the book explores how these thinkers offer a coherent philosophical trajectory – the ‘New Phenomenology.' Contending that New Phenomenology is of relevance to a wide range of issues in contemporary philosophy, the book considers the contributions of the new phenomenologists to debates in the philosophy of religion, hermeneutics, ethics, and politics.With a final chapter looking at future directions for research on possible intersections between new phenomenology and analytic philosophy, this is an essential read for anyone seeking an overview of this important strand of contemporary European thought.

The Phenomenology Reader is the first comprehensive anthology of seminal writings in phenomenology. Carefully selected readings chart phenomenology's most famous thinkers, such as Husserl, Heidegger, Sartre and Derrida, as well as less well known figures such as Stein and Scheler. Ideal for introductory courses in phenomenology and continental philosophy, The Phenomenology Reader provides a comprehensive introduction to one of the most influential movements in twentieth-century philosophy.

Phenomenology of Intuition and Expression is a crucial text for understanding the early development of Heidegger's thought. This lecture course was presented in the summer semester of 1920 at the University of Freiburg. At the center of this course is Heidegger's elaboration of the meaning and function of the phenomenological destruction. In no other work by Heidegger do we find as comprehensive a treatment of the theme of destruction as in this lecture course. Culminating in a destruction of contemporaneous philosophy in terms of its understanding of 'life' as a primal phenomenon, this lecture course can be seen to open the way towards a renewal of the meaning of philosophy as such. This hugely important philosophical work is now available in English for the first time.Phenomenology of Intuition and Expression is a crucial text for understanding the early development of Heidegger's thought. This lecture course was presented in the summer semester of 1920 at the University of Freiburg. At the center of this course is Heidegger's elaboration of the meaning and function of the phenomenological destruction. In no other work by Heidegger do we find as comprehensive a treatment of the theme of destruction as in this lecture course. Culminating in a destruction of contemporaneous philosophy in terms of its understanding of 'life' as a primal phenomenon, this lecture course can be seen to open the way towards a renewal of the meaning of philosophy as such. This hugely important philosophical work is now available in English for the first time.

The Phenomenology of Everyday Life presents results from a rigorous qualitative approach to the psychological study of everyday human activities and experiences. This book does not replace scientific observation with humanistic analysis, but provides an additional perspective on significant human questions. The qualitative approach this book employs is grounded in the philosophical traditions of existentialism and phenomenology, which use dialogue as their major method of inquiry. These traditions are especially well adapted to encompass and describe human events and activities. In addition, such events can be properly investigated only on the basis of a method sensitive enough to articulate the nuances of human experience and reflection. In this latter regard, it is important to note that insights deriving from literature and the humanities are equally as revealing of the human world as those from experimental psychology, biology or medicine.